the purity concept of al-falimbāni and its correlation

Jurnal Ilmiah ISLAM FUTURAVol. 22. No. 1, February 2022, 105-126

* Corresponding author, email: [email protected]

Citation: Muliadi, Ruslan, Riyan Maulana. “The Purity Concept of Al-Falimbāni and Its Correlation with theIslamic Malay Society: the Content Analysis on Sayr Al-Sālikīn Ilā Ibādati Rabb Al-Ālamīn's Script”Jurnal Ilmiah Islam Futura 22, no. 1 (2022): 105-126.

http://dx.doi.org/10.22373/jiif.v22i1.12326©Universitas Islam Negeri Ar-Raniry. All rights reserved.

THE PURITY CONCEPT OF AL-FALIMBĀNI AND ITS CORRELATIONWITH THE ISLAMIC MALAY SOCIETY: THE CONTENT ANALYSISON SAYR AL-SĀLIKĪN ILĀ IBĀDATI RABB AL-ĀLAMĪN'S SCRIPT

MuliadiUniversitas Islam Negeri (UIN) Ar-Raniry Banda Aceh, Aceh, Indonesia

*e-mail: [email protected]

RuslanUniversitas Islam Negeri (UIN) Ar-Raniry Banda Aceh, Aceh, Indonesia

e-mail: [email protected]

Riyan MaulanaSTMIK Indonesia Banda Aceh, Aceh, Indonesia


Anton WidyantoInternational Center for Aceh and Indian Ocean Studies (ICAIOS)


AbstractAl-Falimbān's thoughts in the ancient text of Sayr al-Sālikīn Ilā 'Ibādati Rabb al-Ālamn have influenced the dynamics of Malay Islamic society. One of thediscussions in the text is the study of sanctification [ṭahārah]. This article examinesthe concept of al-Falimbānī ahārah in the Sayr al-Sālikīn text and its correlationwith the observance of the Islamic Malay community in the 18th century. Thisjournal has been carried out using a philological method with a content analysisapproach. The results showed that the concept of the sanctity of Al-Falimbān, whichis believed to be the standard of holiness that a Malay Muslim mukallaf shouldpractice, is physical and spiritual purity. Physical purity is defined as removing allkinds of sensory and sensory impurity, while spiritual purity is defined as the abilityto remove sensual and immaterial impurities.

Keywords: Al-Falimbānī; Sayr al-Sālikīn; Purity, Purification; Malay Society

AbstrakPemikiran Al-Falimbān dalam naskah kuno Sayr al-Sālikīn Ilā ‘Ibādati Rabb al-Ālamn telah mempengaruhi dinamika masyarakat Islam Melayu. Salah satupembahasan dalam naskah tersebut adalah studi penyucian [ṭahārah]. Artikel inimengkaji konsep al-Falimbānī ahārah dalam naskah Sayr al-Sālikīn dan korelasinyadengan praktik ketaatan masyarakat Melayu Islam pada abad ke-18. Jurnal ini telahdilakukan menggunakan metode filologis dengan pendekatan analisis isi. Hasilpenelitian menunjukkan bahwa konsep kesucian Al-Falimbān yang diyakini sebagaistandar kesucian yang seharusnya dipraktikkan oleh seorang mukallaf MuslimMelayu adalah kemurnian jasmani dan rohani. Kemurnian fisik diartikan sebagaimenghilangkan segala jenis kenajisan indrawi dan indrawi, sedangkan kemurnianspiritual diterjemahkan sebagai kemampuan untuk menghilangkan ketidakmurnianindrawi dan non-materi.

Kata kunci: Al-Falimbān; Sayr al-Sālikīn; Kemurnian, Pemurnian; MasyarakatMelayu.

MULIADI, RUSLAN, RIYAN MAULANA, ANTON WIDYANTO

106 | Jurnal Ilmiah ISLAM FUTURA

مستخلصتمع أثرت أفكار الفليمباىن يف املخطوطة القدمية سري السالكني إىل عبادة رب العاملني على ديناميكيات ا

عن املاليزي اإلسالمي. ومن املباحث يف تلك املخطوطة القدمية عما يتعلق بالطهارة. تبحث هذه املقالةمفهوم الطهارة عند الفليمباين يف املخطوطة القدمية املسماة بسري السالكني وعالقته بتطبيق جمتمع املاليو اإلسالمي يف القرن الثامن عشر. مت البحث يف هذه املقالة باستخدام منهج لغوي (علم املخطوطة) و منهج

باىن الذي يعتقد أنه معيار الطهارة الذي جيب حتليل احملتوى. أظهرت النتائج أن مفهوم الطهارة عند الفليمأن ميارسه املسلم املاليوي هو الطهارة اجلسدية والروحية. يعرف النقاء اجلسدي بأنه إزالة مجيع أنواع النجاسة احلسية، بينما يعرف النقاء الروحي بأنه القدرة على إزالة الشوائب احلسية وغري املادية. وفقا

ميكن أن يلهم هذان النوعان من الطهارة سلوك الناس إذا مت تطبيقهم معا. سيكون الكمال للفليمباين، الداخلي واخلارجي الذي يقدمه الفليمبان مرجعا لديالكتيك الفكر الفقهي املاليوي منذ عصره. يظهر هذا

تمع اليت تدل على أن املسلم املاليو املكلف ال يزال يعت رب مسلما مشكوكا فيه إذا التعبري من خالل ألفة امل يفهم حقيقة الطهارة كمبدأ لفهم اإلسالم. عادة ما يتم تقدمي هذا املفهوم كمفهوم عملي يف احلياة تمع اليوم. يشتهر جمتمع اليومية ملسلم املاليوي. مت العثور على هذا الواقع كسلوك ديين واجتماعي يف ا

سدي والروحي قبل القيام بأي نشاط. يعتمد هذا املفهوم على الرجاء املاليو املسلم حاليا بتطهري الذات اجلأنه إذا مات شخص أثناء أداء نشاط ما ، فسيتم تسجيل أفعاله يف حالة مطهرة.

الفليمباين؛ سري السالكني. نقاء وتنقية. جمتمع املاليو:الرئيسيةالكلمات

A. INTRODUCTIONThe development of Islam in Nusantara has a long story, primarily since the great

works of scholars had been published in the eighteenth century, and then the published

thoughts became an educational reference and media in Islamic development in Nusantara.

One of that scholars was Sheikh 'Abd al-Ṣamad al-Jāwī, and later on, well known as al-

Falimbānī, with his book Sayr al-Sālikīn Ilā Ibādati Rabb al-Ālamīn 1

The book had combined uṣūl al dīn, jurisprudence, and Islamic mysticism (taṣawwuf).

All three sciences were mixed in one entity to entirely understand the religious concept in

1 Al-Singkiliy, al-Syaykh ‘Abd al-Raūf al-Singkiliy, Kifāyat Al-Ghulām Fī Bayān Arkān al-Islām WaSyurūṭihi (Singapura, Jeddah: Al-Ḥaramain, n.d).

THE PURITY CONCEPT OF AL-FALIMBĀNI AND ITS CORRELATION WITH THEISLAMIC MALAY SOCIETY: THE CONTENT ANALYSIS ON SAYR AL-SĀLIKĪN

ILĀ IBĀDATI RABB AL-ĀLAMĪN'S SCRIPT

Vol. 22. No. 1, February 2022 |107

Malay Muslim society. Before the 18th century, the Malay Muslim jurisprudence and

taṣawwuf orientation were not stated separately. Both the fiqh scholars and taṣawwuf scholars

have claimed the truth. The religious orientation exoteric focuses on the principles of formal

law and claims as a religious concept truthfully. On the other side, the ecotourist religious

orientation [baīiniyah] that focuses on experiences and self-awareness has claimed itself as a

religious knowledge that leads to real happiness2. However, since the Sayr al-Salikīn al-

Falimbānī's work was published, the Islam understanding concept among Malay Muslim

society was united in statistical jurisprudence [Sufi fiqh scholars].

Al-Falimbānī, through his work has emphasized that the fiqh scholars and taṣawwuf

have the same critical role in worships practices and muamalah. From this understanding, a

presumption rises if a fāqih has no taṣawwuf knowledge, then his good deed would be

rejected. According to a statement said that, "whoever seeks for taṣawwuf knowledge and

doesn't know about the fardh a'in of fiqh scholars then he/she would be a zinddiq and

whoever seeks for the fiqh scholars and has no taṣawwuf then he would be a fasiq and

whosever accumulates both fiqh scholars and taṣawwuf the he would be 'arif billāh Taālā's

muhaqqiqūn3

Al-Falimbānī also enlighted that every sūfy supposed to be named as a fāqih, but not

all fāqih could be named as a sūfī, means each ahl al-sūfī's scholar familiars with fiqh

scholars and it is not necessary for ahl al-fiqh scholars scholar to be familiar with taṣawwuf as

well. Thus, the fiqh scholars illustrated by al-Falimbānī as an epidermis, taṣawwuf like the

deeper skin covered by epidermis as the outer skin, and the objective knowledge like flesh or

the fill of the fruit.

The purification discussion [ṭahārah] was one of those exciting topics. There are many

reasons; why the purity aspect of al-Falimbānī Sayr al-Sālikīn sophistical fiqh scholars

became essential and urgent to this study. First, purification is always placed at the first

discussion in fiqh scholars' madhhab books. This scientific phenomenon indicates a

distinguished philosophic sense in the discussion. Second, the uniqueness of al-Falimbānī

work was started by tawḥīd ['ilm uṣūl al-Dīn] discussion, whereas fiqh scholars begin the

book with the purification (ṭahārah) session. This is the uniqueness of the sufistical fiqh

2 Madjid, Nurcholish, “Disiplin Keilmuan Islam Tradisional: Tasawuf (Letak Dan Peran MistisismeDalam Penghayatan Keagamaan Islam).” Presented at the Klub Kajian Agama Serie KKA 23/Tahun II/1998,Jakarta.

3 Al-Falimbānī, Syaykh ‘Abd al-Ṣamad al-Jāwiy. “Sayr Al-Sālikīn Ilā ‘Ibādati Rabb al-‘Ālamīn,” Vol.1.



scholars of al-Falimbānīs. Third, fiqh scholars scholar considers that the legitimacy or the

illegitimacy of purification depends on the perfection of its conditions and elements.

Meanwhile, the sufistical fiqh scholars built by al-Falimbānī assume that purification

is considered lawful if the materials and spiritual aspects are assembled and being practiced

together at the same time. Forth, in spiritual ṭahārah practicing al-Falimbānī prioritizes more

on ethics [akhlak]. In contrast, the standard perfection of ṭahārah in pure jurisprudence

discussion is based on conditions and elements' completeness. However, physical worship in

sufistical fiqh scholars is used toward spiritual worship.

Therefore, al-Falimbānī's sufistical fiqh scholar's character showed that spiritual

worship is the main objective of utilizing physical worship as a tool. Several researchers have

researched al-Falimbānī and his book Sayr al-Sālikīn. Moreover, the ṭahārah study on Sayr al-

Sālikīn, particularly regarding the purity standard, is still considered as a new one. The

previous studies on Sayr al-Sālikīn were focused on children's education and ethics, the ethics

to recite the Holy Quran, and al-Falimbānī propagation thought 4. Additionally, the previous

studies were included of the biography of al-Falimbānī and his works5, the historical study on

al-Falimbānī sufistical thought in Nusantara in 18th century which efforts to harmonize

between Sunni, taṣawwuf and philosophical taṣawwuf to avoid the previous existential

conflict in Aceh6,7

B. DISCUSSION1. Al-Falimbānī in Scientific Dialectics in Nusantara on XVIII Century

Al-Falimbanī in several manuscripts was known by several names. Al-Falimbānī is

also called as "al-Faqīr Ilā Allāh al-Ghanī 'Abd al-Ṣamad al-Jāwī al-Falimbānī tilmidh al-

Khutub al-Rabbānī wa al-'Ārif al-Samadanī Sayyid al-Sheikh Muḥammad al-Samman al -

Madānī "The name is also written in the same work in volume IV:

4 Rodiah, “Insan Kamil Dalam Studi Perbandingan Pemikiran Antara Muhammad Nafis Al-BanjāryDan ‘Abd al-Samad al-Falimbāniy Dalam Kitab al-Durr al-Nafis Dan Sayr al-Sālikīn.” Jurnal Studia Insania,3(2): 97–110; Norhayati, “Cara Mendidik Akhlak Anak Dalam Kitab Sayr Al- Sālikīn, Karangan Syaykh ‘Abdal-Ṣamad al-Falimbāniy.” Thesis (Jurusan Pendidikan Agama Islam, Fakultas Tarbiyah dan Keguruan, IAINAntasari, 2015); Ningsih, Luzmy, “Syaikh Abdus Samad Al-Palimbani: Pemikiran Dakwah Dan Karyanya.”Thesis (Jakarta: Fakultas Sastra, Universitas Indonesia, 1998); Aḥmad bin Ḥanbal, Al-Musū‘ah al-ḤadithiyyahMusnad al-Imām Aḥmad Ibn Ḥanbal, 1st Ed (Beirut: Muassasah al-Risālah, 1995).

5 Quzwain, M. Chatib, Mengenal Allah: Suatu Studi Mengenai Ajaran Tasawuf Syaikh Abdus-Samadal-Palimbani (Jakarta: Bulan Bintang, 1985); Azra, Azyumardi, Jaringan Ulama Timur Tengah dan KepulauanNusantara Abad XVII Dan XVIII (Jakarta: Kencana, 2013).

6 Hidayatullah, Aris, “Abd al-Ṣamad al-Falimbāniy: Studi Historis Dan Pemikirannya Dalam SufismeDi Nusantara Abad XVIII.” Dissertation (Surabaya: UIN Sunan Ampel, 2013).

7 Abdullah, Ma’moen, “Masuk dan Berkembangnya Agama Islam Pada Zaman Kesultanan Palembang :Suatu Analisis.” Chapter in Masuk dan Berkembangnya Islam di Sumatera Selatan (Jakarta: UI-Press, 1986).



Vol. 22. No. 1, February 2022 |109

“Wa ba'du fayaqūl al-faqīr ilā Allāh al-Ghanī 'Abd al-Ṣamad al-Jāwī al-Falimbānī ...(Al-Falimbānī n.d.) “

Then, he also mentioned his tarekat teacher;

“ Wa ba'du fayaqūl al-faqīr al-miskīn al-muhtāj ilā raḥmati Rabb al-'Ālamīn 'Abd al-Ṣamadal-Jāwī al-Falimbānī tilmidh al-khuṭub al-Rabbānī wa al-'Ārif al-Samadanī Sayyid al-SheikhMuḥammad Ibn Sayyidi al-Sheikh'Abd al-Karīm al-Samanī al-Madānī…(Al-Falimbānī n.d.)“.

Al-Falimbānī started his career in Sufism. The first Sufism work was written in Arabia

when he was in the Jawah community. Faydh al-Ihsānī was a manuscript describes that after

receiving guidance from al-Falimbānī, he visited Zabid in 1206 / 1791-1792, nine years after

al-Ahdal was appointed as a Mufti. Al-Falimbānī was considered as a generation of scholars

at that time who were highly educated, famous for ṣāliḥ and had perfect Islamic

understanding, which was very productive in producing religious works8. He was noted as

one of the Malay scholars. At the time, al-Falimbānī had long been pursuing Sufism and

focused on writing his work on Ihyā "Ulūm al-Dīn 9

According to al-Ahdal, it was common way [among the scholars] when a student came

along with the comprehension questions and found the kindness in the student. He had to

explain the legal aspects and manners to strengthen his practices, and the students would

undoubtedly understand it easily. Al-Falimbānī explained to al-Ahdal, the manners and ethics

to extract a ḥukm and the requirements to be a mufti. It is not enough to ask about the facts of

8 Al-Ahdal, ‘Abd al-Raḥmān b. Sulaiman, Al-Nafs al-Yamānī Wa al-Rūh al-Rayhānī Fī Ijāzat al-Qudhāt Bany al-Syawkānī (Sana‘a: Markaz al-Dirāsat wa al-Abhath al-Yamaniyyah, 1979).

9 Abdullah, Mal An. Abd Al-Samad al-Falimbany, I (Yogyakarta: Pustaka Pesantren, 2015).



the cases but to examine the relevant situations related to the legal aspects that are supposed

to be extracted.

Moreover, it is also mentioned in the Faydh al-Insānī manuscript that among al-

Falimbānī fiqh scholars masters were Muḥammad Sā'id bin Muḥammad Sunbul al-Shāfi'ī al-

Makkī, 'Abd al-Ghanī bin Muḥammad al- Miṣrī al-Hilal, Ibrahim bin Muḥammad Zamzami

al-Rā'is [Abū Fawz Ibrahim bin Muḥammad al-Rā'is al-Zamzami al-Makki], Muḥammad bin

Sulayman al-Kūrdī [al-Shāfi'ī], Sulayman bin ' Umar Mansūrī 'Ujailī who also well known as

a great mufassir of al-Azhar-Egypt and well recognized as Jamāl al-Dīn and' Aṭā 'Allāh bin

Aḥmad or better known as al-Azharī al-Miṣrī al-Makkī10

Another al-Falimbānī master was found in the biography of al-Nafīs al-Yamanī

compiled by one of his students at Zabid; Abd al-Raḥman al-Ahdal. The masters were

Muhammad Mirdad (d. 1785) and Muḥammad Ibn Aḥmad al-Jawharī (1720-1772), a famous

muḥaddith of Egypt. Muḥammad Mirdad became famous, mainly because of his expertise in

the field of fiqh scholars11. Historically, it is explained that although al-Falimbānī and

Muḥammad Arsyad al-Banjārī had studied for Muḥammad Ibn Aḥmad al-Jauharī, a

prominent muḥaddith from Egypt, but, they had studied well when they were in Mecca. No

exact resources are writing about their studies at al-Azhar-Egypt, but just for some

comparative studies12.

Praise be to Allāh God all 'natures who bestow whoever He wants with kindness and blessingin the way of all the imam ahl al-Ṣūfī, muhaqqiqīn (Al-Falimbānī n.d.).

The sentence above symbolizes an author scholar's ascetic, humbleness, and humility

in delivering Scientific Treatises. The ascetical scholars, such as al-Falimbānī are afraid of

pride caused by conveying knowledge. To uncover the secrets of knowledge must be

preceded through sincerity and sub missing in the presence of the Khaliq. This tradition is

also common among Malay scholars who follow the principles of Ahl al-Sunnah wa al-

Jamā'āh. Sheikh Zayn al-Dīn bin Muhammad al-Faṭānī, one of those scholars who could be

named as an example in this context. This scholar opened the word when writing a work

10 Abdullah, Mal An. Abd Al-Samad al-Falimbany, I (Yogyakarta: Pustaka Pesantren, 2015).11 Abdullah, Mal An. Abd Al-Samad al-Falimbany, I (Yogyakarta: Pustaka Pesantren, 2015).12 Abdullah, Wan Mohd Shaghir, Syeikh Abd Al-Samad Palembang: Ulama Sufi Dan Jihad Dunia

Melayu, I (Kuala Lumpur: Khazanah Fataniyah, 1996).



Vol. 22. No. 1, February 2022 |111

dividing praise into four levels. First, praise Qadim for Qadim, which is, praise Allāh for

Himself. Second, Praise Qadīm for ḥadith; Allāh praises the anbiyā '[prophets] and awliyā'

[QS. Ṣād (38): 30]. Third, praise ḥādith for ḥādith, means, I praise me. Fourth, praise ḥadith

for Qadīm; servant praises his Almighty Lord such the word, "al-ḥamdu lilāh al-ladhī

hadānā." Fourth, this model of praise according to al-Fatānī has to return to Allāh Ta'ālā (Al-

Faṭāniy n.d.).

2. Systematical Study of Sayr al-SālikīnSome verses and ḥadiths strengthen the jurisprudential argument in this work. Besides

these two primary sources, the view is also supported by several other references, such as

main books in the al-Shāfi'ī school, like; al-Umm, Tuhfah, Fatḥ al-Wahhāb, Maḥallī, and

others. Meanwhile, for the theology [kalam] and Sufism, the author mainly in adopting al-

Ghazālī's thoughts. But, in other parts, the author also refers to Sheikh Ibn 'Ibād, Sheikh Ibn'

Aṭāillāh, Sheikh Abī al-Ḥasan al-Syāḍalī, Sheikh Husayn Ibnu 'Abdillāh, Ibrāhim al-Dasūqī

and others (Al-Falimbānī n.d.).

The main points of religious knowledge are described in Sayr al-Sālikīn is more

strengthening the meaning of a fiqh work with Sufistical nuances. Fiqh and Sufism are

considered equally important to achieve perfection in worship. From this understanding

appears the assumption that; if a faqih does not have Sufism, his worship is rejected. The

book of Sayr al-Sālikīn consists of four volumes, presented in a properly comprehensive

discussion. The first volume is internationally selected as an object of research to adapt to the

limitation of time and others.

Additionally, the substantial presented in volume I clarifies physical and spiritual

ṭahārah. Then, at the beginning of this book al-Falimbānī confirmed that understanding fiqh

rules were much more important for the perfection of worship. This interpretation has found

at the beginning of Sayr al-Sālikīn:



"Indeed, the madhhab ahl al-ṣūfī is still obvious today, that is, at the present time as if all thefour schools of thought remain, it becomes as if the madhhab which is impossible to its origin,namely uṣūl al-dīn and with its furu', namely fiqh and all its laws, namely all haram and halal

and untruth and saheeh and the things that depend on it. So whoever wants to know all theessence of those knowledge and wants to understand the things in it from the fiqh, uṣūl al-dīn,

ṭarīqah and ḥaqīqah will absolutely have its power by reading all the books written bymasyāikh ahl al-ṣūfī to ulama ahl al-ṣūfī. And the power to-ṭāla 'over all the books that arewritten by them in Sufism due to their perfect state of knowledge. "Al-Falimbānī added his

explanation," because in all the books written by ahl al-ṣūfī, uṣūl al-dīn and fiqh, ṭarīqah, andḥaqīqah have been gathered. Starting from the knowledges that are gathered in all of this,

which is called the true science of Sufism and whoever is not masyghūl studies thisknowledge, they are 'alamah people who are less resourceful and poor in religion (Al-

Falimbānī n.d.)."

The main points of religious knowledges described in Sayr al-Sālikīn is more

strengthening the meaning a fiqh work with Sufistical nuances. Fiqh and Sufism are

considered equally important to achieve perfection in worship. From this understanding

appears the assumption that; if a faqih does not have Sufism then his worship is rejected:

Whoever studies Sufism and does not know fiqh which is farḍ 'ayn, it means that he becomeszindiq and whoever studies jurisprudence and does not seek Sufism, then becomes a fasiq and

whoever collects between the two means that he is a 'faith that is muhaqqiqūn' arif billāhTaālā (Al-Falimbānī n.d.).

Sufism in the understanding of al-Falimbānī, teaches a person to know more closely

about the nature of Allāh and His actions and rules. Sheikh Abī al-Ḥasan al-Syādhilī said:

إنا ننظر هللا تعاىل ببصر اإلميان واإليقان فأغنانا ذلك عن الدليل والربهان

Indeed, we look at Allāh Ta'ālā with a vision of faith and believe and affirm that this will beus rather than propositions and burhan (Al-Falimbānī n.d.).

Imam Ghazālī in the book of Jawāhir al-Qur’ān has clarified that the knowledge of

tarekat and suluk which was named as Sufism as well, is higher than the fiqh scholars

[jurisprudence], ‘ilm al-kalām [theology] which was recognized as uṣūl al-dīn is higher than

ma'rifat Allāh that was well known as ‘ilm al-haqīqāt (Al-Falimbānī n.d.). In Sayr al-Sālikīn,

Al-Falimbānī also enlightened the importance of understanding Sufism in performing

worship:

Whoever did not have a share of the knowledge of ahl al-ṣūfī people, it is undoubtedly fearedof dying in evil and in immorality [su al-khatimah], and [hopefully] at least [he should]

approve and clarify part of it [as a truth] and to be submitted [himself] to the ahl al-ṣūfī (Al-Falimbānī n.d.).



Vol. 22. No. 1, February 2022 |113

The same evidence is also illuminated in the manuscript of al-Falimbānī's Hidāyah

al-Sālikin. In relation to the importance of the Sufism, al-Falimbānī states to the opinion of

Sheikh 'Abd al-Wahhāb al-Sya'rānī, who quoted more of the sayings of Imam al-Ghazālī in

the book, al-Yawāqit wa al-Jawāhir :whoever did not have a share of the knowledge of ahl al-

ṣūfī people, it is undoubtedly feared of dying in evil and in immorality [sū’ al-khātimah) (Al-

Falimbānī n.d.).

The definition above shows the knowledge of ahl al-ṣūfi that must be possessed by

ahl al-ibadah or a fakih. Imam al-Ghazālī places the scholars who are 'alim fiqih and Sufism

as waliyullah who always receive His guidance (Al-Falimbānī n.d.). In the muqaddimah of his

book, al-Falimbanī clarified the specific meaning of the sentence ahl al-Ṣūfī as muhaqqiqīn

with the following words: "The one who gathers the tariqat, fiqh and u danūl al-dīn" (Al-

Falimbānī n.d.).

The sentences above show that the fiqh book he wrote is closely related to the

science of haqīqāt. In addition to this discussion in the first part, the author of the book with

entire spirituality reveals his condition, reverence, and to whom he studies.

Afterwards, the faqir and the need one and hope for the grace of the Almighty Lord of theuniverse would say again; 'Abd al-Ṣamad al-Jāwī Falimbānī student Quṭub al-Rabbānī wa al-

'Ārif al-Ṣamadānī Sayyid al-Sheikh Muḥammad the son of Sayyidi Sheikh' Abd al-Karīm al-Samānī al-Madānī (Al-Falimbānī n.d.).

The sentence above indicates, the author was a zuhud, tawāḍu 'and humble, granting

his whole soul and body to Allah SWT. Firmness is the realization of the values of the Holy

Quran where every creature is in His grasp [QS. Al-Zumar (39): 42; QS. Hūd (11): 23].

Moreover, this principle was part of the realization of the hadīth ṣaḥīh narrated by Ibn Mājah

and the observations of this hadīth are also found in ṣaḥīh al-Tumudhī 13

هد يف الدنيا حيبك هللا وازهد فيما يف أيدي الناس حيبوكز إ

13 Ibnu Mājah, Al-Ḥafiẓ Abī ‘Abdullāh Muḥammad bin Yazīd al-Qazwini, Sunan Ibnu Mājah (Kairo:Dāl al-Ghad al-Jadīd, 2015).



Be Zuhud to the world [surely] Allāh would love you and be zuhud to what is inhuman kinds,they will love you. [HR. Ibn Mājah].

Al-Falimbānī explained about the year when the book was written in the Jāwī

literature, and either the source of the book and the reasons for giving the name of the book.

This statement is written on sheets three and four of the book.

By 1193 years after the hijrah of the Holy Prophet PUH. then my heart had been inspired byAllāh Ta'ālā that I have to translate the book of Imam fuqahā 'who practiced his knowledge

and followed the' ulama 'sūfiy who were muhaqqīqīn; the hujjat al-Islām al-GhazālīRaḥimahu Allāh Ta'ālā which was Lubāb Iḥyā '' Ulūm al-Dīn that collects together the

shari'at and the ṭariqat contained in it Uṣūl al-Dīn's, jurisprudence and taṣawwuf/Sufismwhich bestows benefits in the hereafter to the people who are on the right path, in fact, I

translated this book in Jāwī and I added it with some beneficial things for the people who arenot familiar with Arabic (Al-Falimbānī n.d.).

In the introduction [mukaddimah] of the book, al-Falimbānī discusses four chapters.

The first expounds on three topics; the philosophy of knowledge, the virtue of sciences, the

advantage of those who seek sciences, and those who teach sciences. The second chapter

deliberates two subjects; the manners of those who pursue science and those who teach

science. The third article explains the destruction of knowledge, the characteristics of the real

ulama, and the fake scholars. The fourth chapter is about the eligible knowledge to learn

because of farḍu 'ain (Al-Falimbānī n.d.).

Among these chapters, the placement of the topics slightly different from the

Muktaṣar Iḥyā 'ʻUlūm al-Dīn, which was in Arabic, where the virtues of science have

explained in the first chapter and 'itiqād Ahl al-Sunnah was in the second chapter 14.

14 Al-Ghazāliy, al-Imām Abiy Ḥamīd, Mukhtaṣar ‘Ulūm al-Dīn, 1st Ed. (Kairo: Dār al-Kutb al-‘Ilmiyyah, 2013).



Vol. 22. No. 1, February 2022 |115

Meanwhile, in Sayr al-Sālikīn al-Falimbānī, the four chapters are part of the introduction

[muqaddimah].

3. The Purity [Ṭahārah] concept of al-Falimbānī

"Beginning with the second chapter reveals the secret of ṭahārah that is purifying thesensorial hadas [dzahir hadas] and of the sensorial impurities [najis dzahir]. Moreover,declaring purifying of the inner hadath and the spiritual impurities (Al-Falimbānī n.d.)."

According to al-Falimbānī as specified in Sayr al-Sālikīn that purification is not

sufficient only to be done outwardly and physically, but also must be included the inner

spiritual dimension as well. The following hadīth had inspired this idea15

الطهور شطر اإلميانThe purity [vertically] after faith [HR. Muslim]

Apart from the hadīth above in explaining ṭahārāh, al-Falimbānī also refers to

ḥadith, "miftāḥ al-ṣalāh al-ṭahūr (Al-Falimbānī n.d.)." The hadīth is enclosed in the following

text:

مفتاح الصالة الطهور وحترميها التكبري وحتليلها التسليمThe key of prayer is purification and that which forbids it (from all speech and movementsoutside of prayer) is takbir, and what makes it lawful [halal] again is salam. [Narrated byAbū Dāwūd, Ahmad, Ibn Mājah].

The hadīth above strengthens that one of the spiritual meanings of ṭahārah is the

approaches that have to be performed to reach perfection in worship16. The understanding

indicates that in performing worship the spiritual ṭahārah is far more critical than the physical

ṭahārah. Therefore, Sufi scholars such as al-Falimbānī gave the knowledge that purification is

15 Al-Naysābūriy, Abū al-Husain Muslim bin al-Hajāj bin Muslim al-Qusyayriy, Ṣaḥīḥ Muslim (Kairo:Al-Dār al-‘Alamiyyah, 2016).

16 Ibnu Mājah, Al-Ḥafiẓ Abī ‘Abdullāh Muḥammad bin Yazīd al-Qazwini. Sunan Ibn Mājah (Kairo:Dāl al-Ghad al-Jadīd, 2015); Aḥmad bin Hanbal, Al-Musū‘ah al-Ḥadithiyyah Musnad al-Imām Aḥmad IbnuHanbal, 1st Ed. (Beirut: Muassasah al-Risālah, 1995); Abū Dāwūd, Al-Imām al-Muhaddith Sulaymān bin al-Asy‘ath Abi Dāūd al-Sijistāniy, Sunan Abī Dāūd (Cairo: Dār al-Ghadi al-Jadīd, 2015).



not enough to be done physically [zāhiriyah] but must achieve the faith and believe spiritually

[baṭiniyah] as well. The reason he gave was inseparable from the opinion of Imām al-Ghazālī.

He believed that to reach ma'rifatullāh only be conquered by spiritual pureness, and this

approach is known as kasyf in the science of Sufism. Hence, Imam al-Ghazālī was considered

as the first pioneer scholar to formulate the theory of Sufistical fiqh in the Islamic world. His

thought completely has been emptied into the books of Bidāyah al-Hidāyah which after al-

Falimbāni's Sayr al-Sālikīn has been converted to be Hidāyah al-Sālikīn and Lubāb Iḥyā'

‘Ulūm al-Dīn.

The hadīth of ṭahārah is considered the crucial narrations to attend specifically to

maintain worship's perfection, such as prayer. Substantially, al-Falimbānī believe that wudhu'

is part of faith 17, prayer is half of faith, and both wudhu and prayer are the perfections of faith

(Al-Falimbānī n.d.). When taking an ablution, it must achieve the sureness that every

movement always gets the attention of Allāh as explained in the hadīth (Aḥmad bin Ḥanbal

1995):

ا رجل قام إىل وضوئه يريد الصالة، مث غسل كفيه، نـزلت خطيئته من كفيه مع أو أ ل قطرة، فإذا مضمض ميته من مسعه ستـنثـر، نـزلت خطيئته من لسانه وشفتـيه مع أول قطرة، فإذا غسل وجهه، نـزلت خطيئ واستـنشق وا

، سلم من كل ذنب هو له، ومن كل وبصره، مع أول قطرة، فإذا غسل يديه إىل المرفـقني، ورجليه إىل الكعبـني ا درجته، وإ ن قـعد قـعد سالماخطيئة كهيئته يـوم ولدته أمه، قال: فإذا قام إىل الصالة، رفع ا

Wherever a man stands toward his wudhu to pray, then he washes his hands, then his sindescended (came out) from his hands along with the dropping of water. If he rinses his mouth,is istinshaq and istintsar (inhaling and exhaling water from the nose) then his sin will comeout of his mouth and lips together along with the first drop of the water drops. When hewashes his face his sins would come out of his ears and eyes, together with the beginning ofwater drops. If you wash your hands up to your elbows, your feet to your ankles, your sins arewiped out as if they were just born by your mother. Then Holy Prophet PUH said, whenestablishing prayers, then Allāh Swt. raises his degree, and if he sits then sits in a safe state.[HR. Aḥmad]

In connection with the purification, al-Falimbānī divides into four steps. First, to do

self-purification from great, small hadaths and all kinds of impurities. Second, to do self-

purification rather than committing sins and immorality, third, purify the heart from all evil

traits and wild nature, 'Ujub, takabbur, ḥasad, envy, grumpy, etc, fourth, purifying the secret

in his heart that keeps him busy remembering Allāh Swt. and this is the form of ṭahārah of

the prophets, awliyā 'which is siddiqīn (Al-Falimbānī n.d.).

17 Al-Naysābūriy, Abū al-Husain Muslim bin al-Hajāj bin Muslim al-Qusyayriy, Ṣaḥīḥ Muslim (Cairo:Al-Dār al-‘Alamiyyah, 2016).



Vol. 22. No. 1, February 2022 |117

The meaning of the four ṭahārah levels are; First, to do the physical purification the

physical of impurities rather than hadath and najasah to legalize the physical worship.

Second, to self-purify the seven sensorial body limbs, eyes, ears, tongue, stomach, faraj,

hands, and feet from all immorality and sins to avoid committing sins, torment, and being

corrupt. Third, to purify the heart of all evil traits, evil qualities in the heart such as' ujub, riya,

hasud and ghaḍab, takabbur, khiyanah, and others. To get rid of these despicable qualities,

one is obliged to have seven qualities, for example the nature of ikhlāṣ, zuhd, warā ', tawāḍu',

taqwā, good character and ṣāliḥ (Al-Falimbānī n.d.). Apart from these characteristics, in

general, a wara' or zuhd will behave as explained by al-Syiblī (Al-Bayhaqiy 1987) as follows:

ل ما سوى هللالورع أن يـتـورع عن ك Wara' left everything but Allāh.

Fourth, ṭahārah purifies the spirit; it means the heart's secret so that it always

remembers Allāh Swt. Purification of the spirit as an effort to escape from the evil lust of the

excessive love of the world (Al-Falimbānī n.d.). Imam al-Ghazālī explained that the heart

always remembers Allāh, let it decorate it by increasing dhikr to Him.

Regarding the physical ṭahārah al-Falimbānī divides it into three parts. First, ṭahārah

an al-Khabāih. Second, ṭahārah an al-ḥadath, means to purify the minor and major ḥadaths.

Third, ṭahārah faḍilāt al-Badan, means purification of something which defiles the limbs and

being pure from all kinds of the shamefulness of the body which leads to 'disgrace of the body

(Al-Falimbānī n.d.).

The next types of najasah that Al-Falimbānī insists are: madhi, the fluid comes out

along with urine, and the liquid comes out with urine or comes out when lifting something

heavy. While the mani Al-Falimbānī includes it into the pure thing just like the eggs of halal

meat animals.

Regarding the pus, all kinds of blood, human and animal vomit [even though halal

meat animals] are considered impure things. According to al-Falimbānī, all kinds of the

mentioned impurities things are concluded as unforgivable impurity unless five cases; First,

the istinja's scraps 'with the stone is' forgiven as long as there is no transcendence effects of

the istinjā' on it. Second, the splash of dirt on the highway when it is splashed on clothes,

sleeves or pants, and sure that the dirt was not seen on it. Likewise, when exposed to clothes,

the dust on the road would not be concluded as najis and still remains pure and clean. Or,

pigeon dropping and bat droppings are also forgiven, just like been listed in al-Munjid (Al-



Falimbānī n.d.). Third, it shall be forgiven for being unclean on the road if it was infected

under the khuf (emergency) situation, and in case if it is being wiped away the impurity

would be spreading out of the clothes, body etc. Fourth, dog flea blood is forgiven, whether it

was minor or a lot unless it was out of control.

Fifth, the boils blood that flows out of the body when it is exposed to cloth, and this

blood will not be assumed as a najis thing, just like cupping blood. Imam Ghazālī described

that the forgiven najis things indicate that the actions of ṭahārah are made easy by syara'. If

something is pure, it could not be claimed to be unclean but with faith. Imam Ghazālī

explained that if someone was in impure condition or being doubted about something that was

it clean or unclean, then let him be sure of the purity then he performs prayer, the prayer is

valid (Al-Falimbānī n.d.). This principle is built from the hadīth, which the ulama of uṣul

converted it as one of the principles of fiqhiyyah in the uṣul al-fiqh.18

قن مث يسجد ذا شك أحدكم يف صالته فـلم يدر كم صلى ثالثا أم أربـعا فـليطرح الشك ولينب على ماإ استـيـ

ى إمتاما ألربع كانـتا تـرغيما للشيطان سجدتـني قـبل أن يسلم فإن كان صلى مخسا شفعن له صالته وإن كان صل

If a person hesitates in prayer, whether in the third or the fourth rak'at, then let him get rid ofthat doubt, and let him stick to what he believes, then he bowed down twice before recitingsalaam. Because if he has prayed five rak'ats, means the prayer it already been completed.And if he has done enough, then he is a forger of Satan. [HR. Muslim]

Moreover, about the kaifiyyah istinjā ' on the testicles by sweeping three stones and

if this is not sufficient, repeat it with the other stone till pure. Al-Falimbānī also explained the

procedure for performing kaifiyyah istinjā ' with water; pouring water with his right hand

over an unclean place and rubbing it with his left hand until the ain najis is disappeared, its

physic, smell, and taste. The procedures are; to stick the left hand into the ground or to

something pure and then rewash your hands. It is recommended to recite the du'a of istinjā'

(Al-Falimbānī n.d.) as follows:

ر قـليب من ا ن فـرجي من الفو اللهم طه حش النفاق وحصO Allāh purify my heart from nifaq and guard my genitals against evil deeds.

In addition to explaining istinjā' and the purification standards accordingly to the

jurisprudence rules of the Shāfi'ī madhhab, it is also explained the moral hazards in qadha

hajat. Referring to al-Ghazālī, al-Falimbānī explained that among the manners of defecating

18 Al-Naysābūriy, Abū al-Husain Muslim bin al-Hajāj bin Muslim al-Qusyayriy, Ṣaḥīḥ Muslim (Cairo:Al-Dār al-‘Alamiyyah, 2016).



Vol. 22. No. 1, February 2022 |119

is reciting the du'as when entering a defecation site, and recommend the enter with left foot

firstly, and repeating reciting the du'as before left out the site (Al-Falimbānī n.d.).

من الرجس النجس اخلبيث النخبث الشيطان الرجيم بسم هللا أعوذ باIn the name of Allāh, O Allāh, I take refuge in you from the filth of disgust and ugliness thatthrows the man into evil; the accursed Shaytan.

When coming out of the defecation, it is recommended with the right leg by reciting

the following du'a (Al-Falimbānī n.d.):

فعىن الذى أذهب عىن مايـؤذىن وأبـقى فيما يـنـ غفرانك احلمد I ask forgiveness from you O Allāh with Your great forgiveness. All praise belongs only toAllāh who has removed anything harmful from me and left what is beneficial to me.

Besides the du'as introduced above, al-Falimbānī also explained the technique of

performing qaḍā hājāt. Necessary preparations to be done before doing qaḍā hajāt starting

from preparing water or stones in advance include the prohibition of istinjā 'at any place or

open space except in areas commonly used for istinjā' or qadhā hajat places. Moreover, al-

Falimbānī requires istibrā ' after defecating or urinating by clearing his throat or by taking a

walk or if it hits the testicles by sequencing, while hasyafah is not recommended in order (Al-

Falimbānī n.d.).

Al-Falimbānī defined the prohibition of qaḍā hajat that are; near the in conversation

people, in calm water, under fruiting trees even though it's not time to bear fruit yet for the

tree, it is recommended to avoid urinating on the hard ground, in the direction of the blowing

winds. In this book, there is a prohibition to speak and joke when doing qaḍā hajat. Al-

Falimbānī implies urinating in the bath because he is observing the following hadīth19.

ه مث يـتـوضأ فيه فإن عامة الوسواس منه ال يـبولن أحدكم يف مستحمDo not ever do one of you to pee in the bath then taking wuḍu' in that place because of mostof the doubtfulness from him [HR. Abū Dāwūd].

In this topic, al-Falimbānī refers to the verse that Allāh would not accept someone's

prayer, who has a ḥadath unless he takes ablution. Apart from the verse, the hadīth that is

used as a reference, among others, does not maintain the water of ablution but a Muslim. Then

19 Abū Dāwūd, Al-Imām al-Muhaddith Sulaymān bin al-Asy‘ath Abi Dāūd al-Sijistāniy, Sunan AbīDāūd (Cairo: Dār al-Ghadi al-Jadīd, 2015).



take the water for ablution someone should make a loss. Because according to the hadīth,

prayer with prayer is more than 27 times more than prayer without purification. Apart from

this hadīth, al-Falimbānī refers to the hadīth, if it is not inconvenient for the people to suffer

losses; they will be obliged to do this (Al-Falimbānī n.d.).

It is makruh law to lose money when the sun slips when fasting. Al-Falimbānī quoted

that the prayer water was imperfect without being accompanied by bismillāh. After wuḍu 'it is

recommended to read the following prayer.

أعوذبك من مهزات الشياطني وأعوذبك رب ان حيضرون O my Lord I take refuge in You from the whispers of Satan. And I take refuge (also) from you,my Rabb, from their coming to me [QS. Al-Mu'minūn (23): 97-98]

It is recommended to prioritize washing the right hands then the left hands, then the

intention to remove them and lifting the hadath or istibāhah al-ṣalāh. According to al-

Falimbānī, it is recommended to do niat [intention] at the beginning of washing the right hand

and when forgetting to wash the face. In this discussion of ablution water, al-Fālimbāniy

explained that every movement, such as rinsing the mouth, putting water into the nose up to

the end of the ablution taking process, there is always being accompanied with dua's (Al-

Falimbānī n.d.).

Al-Falimbānī is also enlightened about the substances that are invalidating the

ablution. He divided it into five parts. First, something that comes out of the qubul and dubur

except the sperms that need to perform the wājib ghusl. Second the unstabilized sleep. Third,

loss of mind caused by alcoholics, emotions, or illness, such as anger. Fourth, direct

connecting or touching strangers [men and women] is considered non-muhrim. In this part, al-

Falimbānī added a statement that the meaning of a male here is an attractive male or the male

who can attract a female, even though he has not yet reached the mature age [baligh] or vice

versa, a woman is already liked by men. Thus, touching each other by male or female would

revoke the ablution. Fifth, touching faraj, whether a male or female with palms or fingers (Al-

Falimbānī n.d.).

Al-Falimbānī divided the fardhu of the janabah bathe in two divisions. First,

intention by presenting the real meaning of it into the heart. Regarding the procedures of

intention, it might be referred to the books of fiqh madhhab Shāfi'ī. Second, to wash the entire

body, all the appear hairs. Whereas, regarding the obligatory of bathe, al-Falimbānī divided it

into six cases. Three cases are related to males and the other three cases belong to female.

First, meeting two parts of sexual limbs male and female; by inserting the ḥasyafah of zakar

or a little bit into the woman's faraj even though without orgasms or cum. This opinion is



Vol. 22. No. 1, February 2022 |121

based on the hadīth, if you meet two khitans, even though it is not permissible, you must take

a bath. Second, orgasm or cum because of a wet that dream or something else. Third, death

except martyr for a Muslim (Al-Falimbānī n.d.).

As for, the three cases related to women. First, menstruation and at least 24 hours

and maximum 5 days, even though it was coming out irregularly, but generally the woman is

getting the menstruating for six days or seven days. Regarding the menstruating women, al-

Falimbānī clarified that the girls generally get into the menstrual period at nine years old.

Estimation of menstruation at this age is commonly for Arab females but mostly depends on a

female's physical growth. Therefore, in Malay areas such as Aceh, females often get their

menstrual period when they are 12 or 15 years of age. A female in the menstrual period is

prohibited from praying both wājib and Sunnah. And there is no requirement to perform the

qadha for it.

Women who are menstruating are also prohibited from fasting, both obligatory and

sunnah, but it is mandatory to compensate by re-fasting or qadha, which is farḍ to her,

prohibition of reciting and touching the Holy Qurān, prohibition of staying or passing through

the mosque, prohibition to do tawaf in Masjid al-Haram, both mandatory and sunnah,

prohibition to do sexual intercourse before bathing even though the menstruation has been

stopped, prohibition to touch the part of the body between navel and knee. Second, obliging to

bathe for postpartum, namely blood that comes out after giving birth, at most 60 days nights

and that is usually 40 days and nights. Third, the obligation for women to bathe for giving

birth [wiladah], it is the blood that comes out after giving birth (wilādah). For those who do

not have postpartum blood, it is sufficient for them to take a postpartum bath. Then explained

about the haram for giving birth just like haram in menstruating. It is haram for a junub

Muslim to perform five things, praying, ṭawaf, reciting the Holy Quran, touching the muṣhaf,

stopping and resting in a mosque, or passing by in it. Haram for those who have hadath is

praying, touching muṣhaf [al-Qurān].

Imam al-Ghazālī mentioned the pollutions of the body or ashes on the body which

must be purified placed in eight places. First, the pollutants collected on the hair of the head

are recommended to be purified, rather than washing it away to remove the impurities. And it

also recommends cleaning hair on the head by combing it and using oil, because it had been

practiced by Rasūlullāh Saw, who used to do it in His daily blessed, useful, and beneficial

life. Second, the impurities accumulated in the ears means it was sunnah circumcision clean

the dirt in the ear folds and ear holes. Third, clean the nose trays by putting water into them.



Fourth, clean the trays in the mouth, on the teeth, and between the teeth. Fifth, circumcision

cleanses the beard so that it is not lice by combing it and using oil. Sixth, circumcision

purifies the dirt in the back fold of the finger because this is based on the hadīth Rasūlullāh

Saw. Seventh, circumcision purifies claws on fingers and nails. Eighth, circumcision purifies

all trespass between the body by stirring, using soap, and others (Al-Falimbānī n.d.).

4. Purity Correlation with the Social Behavior of the Malay Community

Malay Muslim would consider taboo to use vile or dirty words with children, family

members, society, exclusively in the presence of teachers 20. This kind of behavior is intended

to protect the tongue and heart. According to Imam Shāfi'ī, to do self-care to avoid

committing vile and dirty words in daily life would overload the hearth with religious

knowledge and wisdom21. Another practical aspect is that people always maintain self-purity

by keeping ablution. It is a form of zuhud approach with the intention that if eventually he/she

passed away, the death would be in a pure condition. This means, wudhu' becomes a pattern

to form attitudes and character, the physical self-purification; kept away from evil and vicious

behavior, while the spiritual purity always works sincerely because in a pure condition

[ablution] God is always watching over him. This was where the vertical relationship between

Allah and His creatures is established as explained by the Alqurān.

"Say, if you (really) love Allah, follow me. Surely, you will be loved by Allah and your sinswill be forgiven." (Surah Ali Imran [3]: 31).

The above behavior is part of the values of fiqh embedded in the social life of Malay

Muslim community. When the behavior adapts to fiqh, it could be classified into fiqh scholars

al ibadah, muamalah, and even sufistical fiqh, because it has an essential purpose in it.

Fundamentally, the behaviors described above culminated in the hadīth. Such as washing

hands before eating. It is following the meaning of the hadīth explained by Ibn Qudāmah in

his book "al-Mughnī":

ليدين قبل الطعام وبعده، وإن كان على وضوءيستحب غسل ا"It is advisable to wash your hands before eating and after eating, even if you have ablution"

More complete information about the recommendation written by Ibn Qudāmah

contained on the following hadīth:

20 Syahril, Elvina. 2016. “Ungkapan Pantang Larang Masyarakat Melayu Belantik”, Madah 7(2): 237–50.

21 Salim, Muhammad Ibrahim, Syarh Diwan Imam Asy-Syafi’i (Translated into Bahasa Indonesia).(Yogjakarta: DIVA PRESS, 2019).



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صلى هللا عليه وسلم: إذا أراد أن ينام ، وهو جنب، توضأ وإذا أراد أن يأكل، أو يشرب. قالت : كان رسول اغسل يديه، مث يأكل أو يشرب

"Rasūlullāh Saw. When He wanted to sleep in junub condition, He performed ablution firstly.And when He wanted to eat or drink he washed his hands firmly, then He ate or drank"(Narrated by Abū Dāwud no.222, Al Nasā'ī no.257, al-Albānī stated in Ṣaḥīḥ al-Nasā'i)."

The reasonable analogy based on the hadīth that maintaining cleanliness and purity is

part of religious values because, in purity, behavior teaches the patterns of the interaction with

Khaliq, the interaction between families, and the social interactions in society. A person who

always maintains purity and beauty will be more loved and acceptable by God, his family, and

society. Conversely, when someone likes to live in a slum condition, this behavior in the

jurisprudential aspect would be burdened with prayer. This information refers to the following

hadīths:

يل حيب اجلما مج ل إن ا"Surely Allah is beautiful and loves beauty" (Narrated by Muslim no.91)

Based on the hadīth above, it is clear that if hands are dirty, they will disturb others.

As well as the following hadīth from Abū Mūsā ra:

أي سالم أفضل قال من سلم المسلمون من لسانه ويده قالوا يا رسول ا اإل"The companions questioned: 'O Messenger of Allah, which Islamic practice is the foremost?Rasūlullāh Saw. Replied: "Namely those who the Muslims are safe from his/her verbal andhand disturbances" (Narrated by Bukhārī no.10, Muslim no.57).

Another behavior of the Muslim Malay community is the rain shower tradition. In

Aceh, particularly in villages, this tradition generally being practiced by children during the

long dry season. This tradition is usually the behavior approved by parents. There is no

preventing or such a prohibition in front of the behavior. The manners also have nothing to do

with Sunnah or fiqh issues.

In fact, it is as has been mentioned in the ḥadith Rasūlullāh Saw. that when it rains,

Rasulullah Saw was out of the house until his body was getting wet. This happening was been

recorded in the hadīth:

مطر، قال: فحسر رسول - صلى هللا عليه وسلم- ، قال: أصابنا وحنن مع رسول هللا - رضي هللا عنه-عن أنس ألنه حديث “ثوبه حىت أصابه من املطر، فقلنا: يا رسول هللا! مل صنعت هذا؟ قال: -هللا عليه وسلمصلى - هللا

عهد بربه تعاىل



From Anas bin Malik ra. Said, "the rain fell on us (the Companions) and Rasūlullāh Saw.Then Rasūlullāh Saw. Took off His clothes, so that the rain flushed onto Him, so we asked, 'OMessenger of Allah why do you act like this?' He replied:

ألنه حديث عهد بربه تـعاىل "Because of, indeed this rain has just created by Allah ta'āla." (HR. Muslim no. 898).

Another influence can also be observed when a person was chosen to be a public

figure or selecting a son-in-law. Essentially, the religious aspect has to be seen as a main

factor in the selection process in this context. The element of purity is also important when a

young man wants to marry a virgin girl. Before getting into the sacred relationship of

marriage, the priest would first ask about the sacred issue, "do you understand well about the

rules of purification?"

Religious families become the dominant choice over non-religious ones. The marriage

proposal might be canceled after hearing and tracing the family religious track that he is

"blind" to religious knowledge. In Acehnese society, a pious and good man will choose his

future wife, who understands purification methods. This is reasonable because the

understanding of holiness is a very sacred part of an Islamic Malay family. It is a reality that

occurs in society. If a wife does not know about the standard of chastity, then the family will

remain unclean throughout her life. For example, when a wife mixes a piece of trousers that

the child is peeing on with a holy cloth into a washing vessel, then the law is fiqh. All these

fabrics will be unclean.

C. CONCLUSIONIn fiqh, the main purpose of the purification [ṭahārah] is purified from najis al 'ayn

[the sensorial najasa]. Meanwhile, al-Falimbānī has explained in Sayr al-Sālikīn that the

purity is sensory and touchable as a tool of attaining the real pure. However, for the

completeness of the ultimate pure, al-Falimbānī has integrated the sensory purity into it. This

is the purity essence in al-Falimbānī's thought as a way to strengthen the Sufistic character of

his jurisprudential thought. Al-Falimbānī stated that the spiritual taharah is the highest form

of pureness because this form of ṭaharah would really influence the soul of a Muslim in his

worship behavior. Moreover, supposedly, he did not neglect the purification practices because

the ṭahārah form influences society's social life, building the jurisprudential thought of

ordinary people in society.



Vol. 22. No. 1, February 2022 |125

The ṭahārah model offered by al-Falimbānī in the text of Sayr al-Sālikīn Ilā 'Ibādati

Rabb al-Ālamīn is believed in influencing the Islamic dynamics of the Muslim Malay

community. Based on this research, the purity concept built by al-Falimbānī is the basic

standard of established pureness as a form of physical and mental worship. According to al-

Falimbānī, these two forms of purity effectively influence religious behavior in society.

Based on Al-Falimbani's thoughts about harmonization between inner and outer

purity, it can be realized that in the present and the future educational civilization context,

such as building a solid campus, needs two important elements: physical and mental-spiritual

aspects. When the physical part becomes a priority without the spiritual element morally, the

building seems useless and less effective in filling the education needs. It appears that

development only emphasizes the physical and focuses on mental development. This

imbalance condition creates educational development not run optimally. This is the main

purpose of the concept of Al-Falimbani, which is mentioned in the book "Say al-Salikin"

about the importance of harmonization between physically and mentally in a balanced way in

filling human development from all aspects.

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the purity concept of al-falimbāni and its correlation